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Falmouth  and  St.  Paul  Sts.    Boston,  Mass.,  U.  S.  A.  2 


FULFILLING  THE  LAW 


BAPTISM 

BLESSED    ARE   THE   MEEK 

THE  SEVENTH  COMMANDMENT 

THE    QUESTION  OF  ENEMIES 

"LOVE    ENVIETH    NOT" 

THE    CHURCH    MANUAL 


w 


THE   CHRISTIAN    SCIENCE    PUBLISHING    SOCIETY 

FALMOUTH    AND    ST.   PAUL    STREETS 

BOSTON,     MASSACHUSETTS 

U.  S.   A. 


a  s  j-^r 


Copyright,  1911,  by 
The  Christian  Science  Publishing  Society. 


♦'^  \*  •■P'^ 


FULFILLING   THE    LAW 

[From  The  Christian  Science  Journal.'] 

BAPTISM 


THE  subject  of  religious  ordinances  is  fre- 
quently referred  to  by  those  who  are  in- 
terested in  Christian  Science,  adversely  or  other- 
wise, and  the  neophyte  is  often  called  upon  to 
give  a  reason  for  his  changed  views  concerning 
Baptism  and  the  Communion.  With  respect  to 
the  former,  we  find  it  first  mentioned  in  the 
Bible  as  the  distinguishing  feature  of  John  the 
Baptist's  ministry.  There  is  a  tradition  that  his 
father,  Zacharias,  an  officiating  priest,  was  slain 
at  the  altar  (Luke  xi.  51),  because  of  his  re- 
fusal to  give  up  his  child  in  obedience  to  Herod's 
cruel  edict  which  condemned  to  death  all  the 
infants  in  Judaea  in  order  to  kill  the  child  Jesus. 
John  was,  however,  hidden  by  his  mother,  it  is 
said,  in  the  desert,  where  he  lived  the  life  of 
an  ascetic  up  to  the  time  of  his  public  ministry, 
which  was  cut  short  by  his  violent  death  for 
daring  to  rebuke  Herod's  immorality. 

John  had  every  reason  to  know  the  utter  pow- 

3G3192 


4  FULFILIJNG   THE   LAW 

erlessness  of  rite  and  ceremonial  to  save  from 
sin  and  suffering,  and  so  had  thousands  of  his 
countrymen  who  offered  their  sacrifices  and 
listened  to  the  reading  of  the  law  and  the 
prophets,  but  who  could  find  no  remedy  for  their 
sicknesses,  and  lived  in  constant  dread  of  what 
might  befall  them  or  their  children  from  the 
bloodthirsty  tyrants  who  ruled  the  nation.  Some 
of  these  needy  ones  came  readily  to  listen  to 
John  as  he  preached  in  the  wilderness,  calling 
to  them,  "prepare  ye  the  way  of  the  Lord,  make 
his  paths  straight/' 

We  thus  find  the  son  of  a  Jewish  priest  lead- 
ing the  people  away  from  the  observances  of  the 
church  of  his  father,  and  of  theirs,  while  preach- 
ing the  doctrine  of  repentance  from  sin,  and 
with  no  rite  save  the  symbolic  water  baptism 
which,  he  told  his  converts,  must  give  place  to 
the  baptism  of  the  Holy  Ghost.  To  this  prophet 
came  Jesus,  ''To  be  baptized  of  him,''  but  John 
saw  that  a  material  rite  was  not  for  such  as  he. 
He,  however,  yielded  to  what  seemed  the  demand 
of  the  hour,  obedience  to  which  brings  a  blessing 
to  all  those  who  follow  their  highest  sense  of 
truth.  At  the  close  of  the  simple  ceremony  ''the 
heavens  were  opened"  and  Jesus  was  divinely 
impelled,  was  driven  by  the  Spirit  into  the  wilder- 
ness, where,  like  Moses  and  Elijah,  he  learned  in 
his  forty  days'  fast  and  vigil  that  man  lives  in 
and  by  God,   Spirit,   alone.     Thus  baptized   of 


BAPTISM  5 

the  Holy  Ghost,  he  went  forth  to  heal  the  sick 
and  the  sinful,  to  raise  the  dead,  and  to  prove 
that  this  baptism  gives  man  dominion  over  all  the 
forces  of  nature,  as  well  as  over  all  evil. 

It  would  seem  from  the  Gospels  that  Jesus' 
disciples,  several  of  whom  had  been  followers  of 
John  the  Baptist,  continued  to  employ  water 
baptism  in  their  ministry,  and  this  was  doubtless 
a  necessary  link  between  the  new  and  the  old. 
It  certainly  had  much  less  of  materiality  in  it 
than  had  the  elaborate  rites  and  sacrifices  of  the 
old  order,  concerning  which  Isaiah  tells  us  that 
God  declared,  ''To  what  purpose  is  the  multitude 
of  your  sacrifices  unto  me  ?  .  .  .  Bring  no  more 
vain  oblations;  incense  is  an  abomination  unto 
me;  .  .  .  it  is  iniquity,  even  the  solemn  meeting." 
What  God  required  was  this:  "Cease  to  do  evil; 
learn  to  do  well,"  and  through  all  the  ages  this  is 
the  unceasing  demand  of  divine  Principle.  In  so 
far  as  any  religious  observance  tends  toward  this 
end,  it  should  at  least  have  our  respect,  even 
though  we  may  have  found  ''a  more  excellent 
way." 

We  are  told  that  Jesus  never  baptized  with 
water,  and  from  the  first  chapter  of  Acts  we 
learn  that  when  he  gave  his  final  instructions  to 
his  disciples  he  said,  ''John  truly  baptized  with 
water;  but  ye  shall  be  baptized  with  the  Holy 
Ghost  not  many  days  hence."  This  seemed  to 
imply  that  he  recognized  no  other  baptism  as  of 


6  FULFILLING   THE   LAW 

value.  Later,  we  find  Paul  saying,  ''Christ  sent 
me  not  to  baptize,  but  to  preach  the  gospel/' 

While  to  many  Christian  people  symbols  seem 
necessary  to  the  observance  of  Baptism  and  the 
Eucharist,  there  comes  a  time  when  outward 
rite  not  only  fails  to  meet  the  deepest  human 
need,  but  when  it  tends  to  obscure  the  spiritual 
sense.  Paul  said,  '*If  ye  be  circumcised,  Christ 
shall  profit  you  nothing.  .  .  .  for  in  Jesus  Christ 
neither  circumcision  availeth  any  thing,  nor  un- 
circumcision ;  but  faith  which  worketh  by  love.'' 
Now  neither  faith  nor  love  can  be  adequately 
discerned,  or  expressed  materially,  and  yet  they 
are  indispensable  alike  to  true  worship  and  to 
true  living.  If  God  as  Spirit  can  take  no  cogni- 
zance of  material  forms  of  worship,  why  should 
they  continue  when  the  truth  for  which  they 
stand  is  apprehended,  especially  since  Jesus  made 
so  clear  the  Divine  purpose  when  he  said,  ''The 
true  worshipers  shall  worship  the  Father  in  spirit 
and  in  truth :  for  the  Father  seeketh  such  to 
worship  him"? 

The  tendency  of  mortals  is  to  rely  upon  material 
means  for  their  salvation  from  sin  and  sickness, 
but  Truth  calls  forever,  "Awake  thou  that 
sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light."  With  the  dawning  of  this  light 
within,  there  is  of  necessity  a  corresponding  giv- 
ing up  of  outward  forms,  for  the  demand  of 
Truth  is  not  that  we  may,  but  that  we  "must" 


BAPTISM  7 

worship  Him  who  is   Spirit,    ''in   spirit   and   in 
truth." 

The  best  argument  that  Christian  Scientists  can 
offer  in  support  of  their  concept  of  the  Christian 
ordinances  is  their  heahng  from  both  sin  and 
sickness  through  this  new  sense  of  Baptism  and 
Communion,  through  which  they  daily  prove  the 
cleansing  power  of  divine  Truth,  and  the  appli- 
cabiHty  of  these  words  of  the  Master  to  their 
every  need, — "As  the  living  Father  hath  sent 
me,  and  I  live  by  the  Father:  so  h^  that 
KATETH  ME,  even  he  shall  live  by  me."  It  is 
well  for  us  to  recall  Paul's  warning  against  cling- 
ing to  outward  forms,  which  he  characterizes  as 
"the  rudiments  of  the  world,"  rather  than  to 
Christ,  of  whom  he  says,  "Ye  are  complete  in 
him,  which  is  the  head  of  all  principality  and 
power." 


[From  The  Christian  Science  Monitor.] 

BLESSED  ARE  THE  MEEK 

SOME  one  has  said  that  two  virtues  not  to 
be  successfully  counterfeited  by  hypocrisy 
are  humility  and  love  when  these  exist  together, 
since  their  appearing  in  one  character  is  of  so 
exquisite  effect.  The  wonder  of  Christian  cul- 
ture is  indeed  that  love  is  found  to  be  an  essential 
element  in  all  virtues.  The  blessedness  of  the 
meek  is  in  their  love  of  that  which  is  better  than 
worldly  self -exaltation.  Humility,  in  the  beauty 
of  holiness,  is  not  an  inert  yielding  of  all  initiative 
and  individuality  to  a  power  against  which  it  is 
vain  to  strive.  This  is  the  wholly  human  concept 
of  meekness,  and  in  it  is  involved  a  total  miscon- 
ception of  the  real  nature  of  God.  Man  does  not 
submit  to  divine  decree  because  God  is  stronger 
than  he  and  therefore  struggle  is  useless.  Man 
as  indeed  man,  that  is  the  image  of  divine  Love, 
sees  his  true  obedience,  submission,  humility,  in 
the  confiding  love  of  the  child  who  would  not  if 
he  could  choose  what  the  father  does  not  choose 
for  him.  Or  perhaps  one  may  say  that  the  humble 
following  of  heavenly  law — the  condition  of  holy 
being,  of  all  being  that  is  real — is  like  the  artist's 

8 


BLESSED   ARE   THE   MEEK  9 

eager  love  for  the  laws  of  beauty,  and  his  long, 
unsparing  struggle  to  reflect  these  in  his  work. 

Humility  is  that  condition  of  thought  where 
mankind  has  begun  to  see  the  impossibility  of 
any  other  rightness  than  the  eternal  realities  of 
infinite  Mind.  It  is  truly  the  reasonable  service 
of  God.  That  man  who  still  desires  to  have  his 
own  way,  to  be  something  in  or  of  himself,  has 
not  learned  all  the  lessons  of  meekness.  There  is 
even  a  stage  in  the  growth  of  the  individual 
towards  the  true  humility  in  which  he  seems  to  be 
proud  of  his  very  meekness.  This  state  is  never- 
theless a  hopeful  one,  for  it  is  something  to  con- 
fess as  an  ideal  the  utter  selflessness  implied  in  the 
meekness  which  Jesus  taught  and  lived.  He  who 
has  accepted  for  himself  this  pure  lowliness  of 
heart  as  the  standard  of  Christian  perfection  on 
earth  is  nearer  its  attainment  than  he  who  still 
clamors  for  the  material  rights  of  the  individual 
and  does  not  behold  real  "rights''  to  obtain  solely 
in  the  individuars  right  relation  to  God. 

The  objection  that  many  people  express  to 
humility  as  a  paramount  Christian  virtue  is  that 
humble  folk  allow  other  people  to  override  them : 
that  they  give  up  their  right  of  independent 
thought  or  action  under  the  aggressions  of  the 
proud  and  selfish.  This  is  by  no  means  the  case, 
although  the  understanding  of  Christian  truth 
proves  that  resistance  to  pride  with  pride  or  to 
selfishness  by  self  seeking  is  forever  vain.     But 


10  FULFILLING  THE  LAW 

he  who  understands  that  his  victory  is  in  God 
knows  how  to  meet  and  defeat  oppression  of 
whatever  sort.  No  self  assertion  which  is  not 
truly  the  assertion  of  the  divine  selfhood  can  ever 
do  any  human  being  any  good.  Experience 
proves  that  events  which  crush  out  the  false  self- 
assertion  work  for  good.  No  one  who  has 
learned  some  of  these  lessons  ever  regrets  any 
temporary  domination  of  injustice  or  tyranny  on 
the  part  of  other  human  beings  when  he  sees  that 
this  vaunting  self  in  his  oppressors  is  forcing  him 
to  give  up  self  will  and  turn  to  the  divine  will  for 
relief  and  succor. 

We  have  said  that  love  is  an  essential  quality 
of  all  true  virtue,  and  in  considering  this  question 
of  meekness  or  humility  we  find  that  where  love 
is  not  there  is  no  true  humility.  The  presence 
of  any  sense  of  resentment,  for  example,  toward 
persons  or  conditions  that  demand  this  quality  of 
meekness  on  earth  shows  that  we  are  giving 
power  to  something  that  is  opposed  to  God.  And 
this  power  which  we  ourselves  give  to  the 
oppressor  is  all  the  power  that  person  or  thing 
can  have  over  us.  Where  humanity  truly  has 
conquered  self  within  us  love  enters  and  love 
means  that  spiritual  being  and  might  have  become 
to  us  the  only  realities.  So  long  as  we  make 
something  of  the  human  circumstances  that  seem 
to  hold  us  in  bondage  we  are  not  free.  When  in 
the  pure  understanding  of  God's  allness  and  love 


BLESSED   ARE  THE   MEEK  li 

we  have  yielded  up  our  own  will  to  Him  and 
have  given  over  our  troublesome  problems  to 
Principle  for  solution,  we  are  singularly  light  and 
free  from  personal  responsibility,  nor  do  we 
longer  endow  the  things  or  persons  outside  our- 
selves with  responsibility  toward  us,  or  power 
over  us. 

It  seems  a  tremendous  lesson  to  learn  that  there 
is  but  one  power,  one  intelligence,  one  Mind.  To 
mortals  accustomed  so  long  to  run  themselves  and 
as  many  other  people  as  possible,  this  humble 
letting  alone  which  is  demanded  as  the  logical 
sequence  of  holding  divine  Mind  to  be  the  one 
cause  and  government,  seems  superficially  con- 
sidered almost  an  error  rather  than  a  virtue. 
Meditating  this  theme  long  and  in  the  quiet  of 
thought  one  is  able  to  see  what  such  a  conviction 
must  do  to  relieve  not  only  all  pride  and  rivalry 
and  antagonism  of  warring  wills,  but  to  lift  off 
the  shoulders  all  the  weight  and  burden  of 
anxiety.  And  anxiety  is  perhaps  the  great  cause 
of  self-assertingness  among  us,  in  that  we  are 
driven  by  fear  of  personal  failure  to  enforce  our- 
selves against  the  interests  or  wishes  of  other 
people.  In  understanding  what  the  humility  of 
yielding  to  God  truly  involves  we  are  beginning 
to  understand  the  fulness  of  Jesus'  words :  ''Take 
my  yoke  upon  you,  and  learn  of  me;  for  I  am 
meek  and  lowly  in  heart;  and  ye  shall  find  rest 
unto  your  souls." 


12  FULFILLING   THE   LAW 

It  is  only  by  resting  in  divine  might,  by  trusting 
divine  wisdom,  that  the  troubled  human  heart  can 
find  the  yoke  of  material  bondage  of  every  sort 
removed,  and  the  joyful  service  and  obedience  of 
love  take  its  place.  The  yoke  of  meek  obedience 
which  this  understanding  brings  to  us  is  daily 
knowing  ourselves  able  to  reflect  the  activities  of 
divine  Mind.  So  we  see  that  humility,  meekness, 
submission  to  the  divine  decree,  is  not  inaction  or 
sloth,  even  as  it  is  not  anxious  straining  after 
results,  as  if  we  were  in  any  way,  shape,  or  manner 
of  ourselves  causative  factors  in  existence.  True 
meekness  comes  from  knowing  the  truth  of  man's 
relation  to  God  and  the  inviolable  harmony  of 
being,  God-sustained.  Such  essential  humility  is 
expressed  in  Mrs.  Eddy's  words :  "All  reality  is  in 
God  and  His  creation,  harmonious  and  eternal." 
(Science  and  Health,  p.  472.) 


[From  The  Christian  Science  Monitor.] 

THE   SEVENTH  COMMANDMENT 

IT  is  typical  of  all  Jesus'  teachings  that  when 
he  was  asked  which  is  the  great  commandment 
of  all  he  chose  not  the  negative  form  of  the 
decalogue  but  the  affirmative  reading  from  Deu- 
teronomy, *'Thou  shalt  love  the  Lord  thy  God/' 
The  seventh  commandment  is  one  at  which  poor 
humanity  halts  and  stumbles.  But  does  not  the 
sad  failure  to  comply  with  the  high  standard  of 
purity  set  by  Jesus  come  chiefly  from  ignorance 
of  what  it  is  to  love  God  and  the  neighbor?  It  is 
certain  that  purity  of  heart,  chastity  of  every 
thought,  alone  truly  keeps  this  command.  Jesus 
taught  that  the  very  evil  desires  of  the  heart, 
unexpressed,  break  the  law.  But  one  is  cleansed 
of  these  evils  in  learning  the  reality  of  love. 

There  is  an  interesting  secondary  meaning  of 
the  word  adulterate  cited  by  the  Century  dic- 
tionary, which  says  that  the  Latin  also  means  to 
counterfeit.  There  is  nothing  more  plainly  a 
counterfeit  of  the  real  than  that  evil  passion 
which  human  beings  sometimes  name  love.  It  is 
of  the  flesh,  true  love  is  of  Spirit,  God;  it  is 
quickly  changed  to  hate,  true  love  is  unchange- 
able ;  it  brings  suffering  and  destruction,  true  love 

13 


14  FULFILLING   THE  LAW 

is  endlessly  beneficent.  To  conquer  this  false 
belief,  however,  one  has  only  honestly  to  recog- 
nize that  it  is  a  counterfeit,  not  the  thing  one 
really  wishes.  This  takes  away  its  seeming 
allurement.  When  human  beings  are  asked  to 
give  up  any  false  sense  of  affection  they  seem  to 
fear  that  they  are  asked  to  give  up  love.  Yet 
those  who  resolutely  take  the  stand  expressed  by 
Jesus  where  he  bade  one  pluck  out  the  offending 
eye  find  that  they  only  then  begin  to  know  what 
love  really  is.  Both  the  false  fleshly  sense  and 
pure  love  we  cannot  have,  but  it  is  easily  proved 
in  human  experience  that  to  choose  the  pure  is  to 
clear  the  eyes  that  they  may  discern  the  reality 
of  love,  the  reflection  of  Love. 

In  being  led  away  from  God  by  any  one  of  the 
myriad  beliefs  of  happiness  or  good  that  are  not 
good  the  seventh  command  is  broken.  The 
starting-point  of  impurity  of  any  kind  is  in 
admitting  the  possibility  of  some  good  that  is  not 
of  God.  This  is  to  adulterate  our  sense  of  all 
things,  of  life  and  of  truth  as  well  as  of  love,  with 
beliefs  of  evil.  This  is  to  counterfeit  reality  with 
what  only  serves  to  hide  the  real,  the  satisfying, 
thing  which  God  decrees  and  governs.  God  has 
blessedness  and  delight  for  all  beyond  any  dream 
of  present  sense,  but  we  shall  never  reach  His 
realities  through  the  counterfeit. 

Human  will  alone  is  not,  however,  enough  to 
conquer  any  temptation.  There  must  be  the  active 


THE   SEVENTH   COMMANDMENT  15 

understanding  of  how  to  come  into  oneness  with 
the  opposite  reaHty  which  the  seeming  evil  would 
counterfeit.  Between  the  final  realization  of  God 
as  Life,  Love,  Truth,  the  one  creator,  the  one 
attraction,  and  the  earthward  tending  evils  that 
mortals  see,  stands  what  Mrs.  Eddy  describes  as 
the  second  degree  of  mortal  mind,  where  evil  be- 
liefs are  disappearing.  (See  Science  and  Health 
with  Key  to  the  Scriptures,  p.  115.)  Here  we  find 
the  word  ''affection.''  By  a  growing  understand- 
ing of  divine  Love  the  struggling  human  heart  is 
lifted  above  the  levels  of  carnal  desires  into  pure 
affections.  To  cry  out  upon  all  affection  is  often 
to  expose  persons  defenseless  to  evil  passions  if 
they  have  not  yet  risen  to  the  knowledge  of  Love 
as  God.  To  confound  the  pure  elements  of  love 
as  it  exists  in  families  today  with  the  evil  fleshly 
passion  is  quite  as  disastrous  as  to  think  that  evil 
passions  are  God  decreed  and  right.  There  will 
be  little  danger  of  the  incoming  of  evil  to  affec- 
tions when  the  love  of  God  is  truly  made  the  basis 
of  all  an  individual's  concept  of  good.  Mrs.  Eddy 
says  of  Jesus,  ''Out  of  the  amplitude  of  his  pure 
affection,  he  defined  Love"  (Science  and  Health, 
p.  54). 

To  center  one's  strength  and  happiness  in 
person,  rather  than  in  nearness  to  God,  on  the 
other  hand,  is  to  make  an  idol- of  personality,  is  to 
set  it,  in  belief,  in  the  place  of  God.  Human 
beings  sometimes  need  to  have  their  eyes  opened 


i6  FULFILLING   THE   LAW 

to  the  mortal  selfishness  of  their  sense  of  love,  to 
let  go  their  clutching  hold  on  limited  concepts  and 
even  to  see  themselves  bereft  of  human  comrade- 
ships. But  this  is  only  a  temporary  condition. 
The  scientific  realization  that  there  is  never  any 
separation  from  Love,  ever  present  divine  good, 
will  in  time  begin  to  demonstrate  in  the  human 
experience  the  presence  of  love  and  companion- 
ship. 

There  is  a  sharp  dividing  line  between  pure  love 
and  the  false,  and  any  one  willing  to  discern 
between  them  may  easily  do  so.  If  an  affection 
brings  fear,  selfishness,  jealousy,  discomfort, 
resentment  of  seeming  neglect,  it  cannot  be  God- 
given.  True  love  loves ;  it  does  not  demand ;  and 
God's  gifts  bring  their  own  peace.  An  affection 
which  separates  one  from  others  or  would  separate 
its  object  from  others — a  self-seeking  affection — 
is  not  blessed  of  God.  Much  so-called  love  is 
mere  self-will,  the  desire  to  dominate  others. 
People  sometimes  also  imagine  that  by  possessing 
the  person  of  another  they  may  so  possess  his 
goodness.  This  is  a  very  insidious  form  of 
breaking  the  seventh  commandment.  One  must 
turn  to  God  as  the  source  of  one's  good  and  the 
giver  of  one's  victory  over  error. 

To  admit  the  need  of  any  human  intervention 
between  the  heart  and  God  is  to  surrender  the 
great  treasure  of  spiritual  consciousness.  This  is 
opened  to  any  man  just  to  the  degree  that  he 


THE   SEVENTH   COMMANDMENT  17 

learns  the  inviolable  direct  relation  of  every  child 
of  God  to  the  Father.  It  is  in  this  sweet  silence 
of  inward  prayer  and  communion  that  God  is 
revealed  and  spiritual  joy  dawns.  The  priceless 
heritage  is  obscured  and  seems  lost  if  one  allows 
another  individual  to  stand  between  him  and  his 
union  with  divine  Love.  These  things  may  seem 
a  mystery  to  material  sense,  but  they  are  become 
living  reality  to  those  who  understand  and  obey 
the  words  of  John — read  at  every  Christian 
Science  Sunday  service — ''Every  man  that  hath 
this  hope  in  him  purifieth  himself,  even  as  he  is 
pure." 


[From  The  Christian  Science  Monitor.] 

THE  QUESTION  OF  ENEMIES 

NO  man  or  woman  who  is  successful  in 
righteous  and  useful  living  wholly  escapes 
enmity.  The  evil  in  human  nature  all  too  easily 
shapes  itself  into  envy  and  resentment  toward 
whatever  is  good  enough  to  destroy  evil  or 
successful  in  defeating  evil;  and  every  earnest 
mortal  who  would  rid  his  heart  of  the  undesirable 
must  watch  his  attitude  toward  those  who  seem 
to  be  his  enemies  and  must  be  sure,  in  turn,  that  no 
enmity  against  others  lodges  with  him.  All 
ethical  teaching  holds  that  charity  toward  all  is  the 
ideal  for  human  behavior,  but  not  all  theories, 
religious  or  otherwise,  show  mortals  how  to  secure 
and  preserve  such  charity  in  the  midst  of  ingrat- 
itude and  persecution.  To  maintain  a  serene  and 
kindly  feeling  toward  those  who  are  too  often 
swayed  by  evil  forces  and  to  be  patient  with  those 
who  are  all  too  ready  to  introduce  conflict  into 
the  simplest  problems,  requires  a  knowledge  and 
practice  of  Christlikeness.  Too  many  have  marred 
their  right  efforts  and  robbed  themselves  df  well- 
earned  success  by  responding  to  enmity  with 
resentment;  a  trap  into  which  the  enmity  itself 
would  tempt  any  mortal  that  it  may  embitter  and 

i8 


THE   QUESTION    OF   ENEMIES  19 

undo  him.  Human  weapons,  even  the  popular 
one  of  'Righteous  indignation/'  are  not  equal  to 
this  battle. 

To  know  the  truth,  which  impersonalizes  error 
and  reveals  every  evil  to  be  a  condition  and  not  a 
person,  puts  you  where  the  kindness  in  your  heart 
is  unshaken  even  while  you  see  the  evil  at  its 
worst.  Not  only  this,  but  such  understanding 
uncovers  for  you  the  evil  elements  as  you  never 
could  see  them  while  you  believed  evil  to  be  people 
or  people  to  be  evil.  When  you  learn  that  dealing 
with  evil  means  just  dealing  with  evil  thinking, 
and  that  your  own  thinking  must  be  one  with  good 
in  order  to  preserve  you  from  evil,  you  no  longer 
dare  to  meet  injury  with  resentment,  or  misrepre- 
sentation with  bitterness;  for  you  see  that  a 
response  in  your  own  heart  is  all  that  the  evil 
wants  in  order  to  make  you  one  with  it  for  a  time, 
and  you  know  that  your  safety  lies  in  maintaining 
unbroken  good  will  toward  persons  even  while  you 
discern  the  evil  that  is  trying  to  use  them.  Jesus 
did  not  ask  deliverance  from  any  person;  he 
prayed  broadly — ''Deliver  us  from  evil'' — know- 
ing that  he  must  not  fear  it,  that  all  men  are  God's 
children  and  that  all  must  some  time  manifest  His 
fatherhood  in  being  rid  of  evil.  And  Christian 
Science  makes  so  clear  the  impersonality  of  evil 
that  you  and  yours  and  all  mankind  may  cease  to 
fear  it  either  in  yourselves  or  in  others. 

This  knowledge  that  evil  is  impersonal  takes 


20  FULFILLING   THE   LAW 

care  of  the  whole  question  of  your  enemies.  It  is 
envy,  or  malice,  or  greed,  not  '*Mr.  So-and~So," 
which  has  hurt  you.  He  is  even  more  hurt  by 
the  evil  than  you,  if  it  has  used  him  to  harm  you. 
If  your  prayer  can  be  "Deliver  us  from  evil,"  and 
the  *'us''  lovingly  includes  him,  your  heart  is  clean 
and  you  pass  unharmed  through  the  fire  of  the 
experience.  If  you  have  been  so  ill-used  that  you 
must  forgive  to  be  at  peace,  if  you  have  been 
forced  to  cultivate  kindliness  where  your  first 
impulses  have  been  unfriendly,  then  he  who 
seemed  an  enemy  has  brought  to  you  a  blessing, 
for  you  have  gained  through  knowing  him  a 
firmer  hold  upon  the  uses  of  good.  Concerning 
these  matters  Mrs.  Eddy  has  written  in  her  article 
"Love  Your  Enemies,"  published  in  her  book, 
"Miscellaneous  Writings,"  "Simply  count  your 
enemy  to  be  that  which  defiles,  defaces,  and 
dethrones  the  Christ-image  that  you  should  reflect. 
Whatever  purifies,  sanctifies,  and  consecrates 
human  life,  is  not  an  enemy,  however  much  we 
suffer  in  the  process"  (p.  8).  And  upon  page 227 
of  the  same  book  she  pens  a  beautiful  picture  of  "a 
life  in  which  the  fresh  flowers  of  feeling  blossom, 
and,  like  the  camomile,  the  more  trampled  upon, 
the  sweeter  the  odor  they  send  forth  to  benefit 
mankind;  a  life  wherein  calm,  self -respected 
thoughts  abide  in  tabernacles  of  their  own,  dwell- 
ing upon  a  holy  hill,  speaking  the  truth  in  the 
heart;  a  life  wherein  the  mind  can  rest  in  green 


THE   QUESTION    OF   ENEMIES  21 

pastures,  beside  the  still  waters,  on  isles  of  sweet 
refreshment/' 

A  life  such  as  this  truly  knows  the  superb 
forgiveness  of  wrong  which  proves  the  futility 
of  enmity.  Jesus'  command,  ''Bless  them  that 
curse  you,  do  good  to  them  that  hate  you,"  can 
be  obeyed  as  Mrs.  Eddy's  teaching  lifts  life  above 
personalities  and  helps  you  to  look  upon  unkind- 
ness  as  an  opportunity  to  prove  the  value  and  the 
availability  of  love.  Trouble  is  not  trouble  to 
you,  nor  is  enmity  an  enemy,  when  Christian 
Science  is  understood  and  lived.  All  trying  ex- 
perience then  becomes  a  problem  which  the  law 
of  Love  can  solve,  and  the  question  of  your 
enemies  is  resolved  into  the  lesson  of  learning  how 
and  why  you  have  no  enemies.  "When  a  man's 
ways  please  the  Lord,"  wrote  the  wise  man,  ''he 
maketh  even  his  enemies  to  be  at  peace  with 
him." 


[From  The  Christian  Science  Monitor. 1 

"LOVE  ENVIETH  NOT" 

CHRISTIANITY  with  its  lessons  of  love  is 
nominally  the  guiding  star  of  most  civilized 
nations,  and  one  of  its  warnings  is  this:  *'Take 
heed,  and  beware  of  covetousness :  for  a  man's 
life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth/'  Love  and  truth  are  the 
things  really  worth  gaining. 

Envy  is  a  by-product  of  covetousness.  Covet- 
ousness as  directed  at  the  possessions,  material 
or  mental,  of  some  specific  person  or  class  or  at 
material  things  in  general  may  at  first  seem  free 
from  envy;  but  in  time  envy  of  some  one  who 
has  attained  something  we  have  striven  for  in 
vain  or  which  we  should  like  to  have  is  likely  to 
follow  the  covetous  thought.  La  Rochefoucauld 
finds  freedom  from  envy  the  mark  of  truest 
human  greatness. 

The  line  may  seem  hard  to  draw  between  a 
right  striving  for  progress,  whether  in  the  ma- 
terial realm  or  in  the  "interior  self  and  a  selfish 
sense  of  desire  or  ambition.  Indeed,  it  is  only 
a  scientific  sense  of  all  things  which  can  rightly 
adjust  the  balance.  He  ceases  to  covet  who 
knows  that  all  good  comes  to  him  from  God. 


"LOVE   ENVIETH    NOT"  23 

He  knows  that  his  mental  concepts  of  God  and 
man  are  what  everywhere  determine  his  prog- 
ress. No  one  has  the  right  concept  of  the  love 
of  God  who  sees  one  man  as  having  been  given 
more  than  another  of  any  truly  good  thing.  Just 
to  the  degree  that  the  love  of  God  is  realized 
we  know  that  He  is  no  respecter  of  persons. 

It  then  becomes  impossible  for  us  to  look  with 
envious  longing  at  another  human  being.  In 
short,  common  sense  shows  us  that  to  envy  an- 
other is  about  the  most  nonsensical  occupation 
mortal  mind  indulges;  and  perhaps  this  is  why 
it  so  often  seems  so  near  to  madness.  It  is  sel- 
dom that  even  personal  injury  rouses  in  one  as 
great  hatred  for  an  offender  as  mere  envy  of 
some  one's  successes  seems  to  do.  In  '^Science 
and  Health  with  Key  to  the  Scriptures"  Mrs. 
Eddy,  speaking  of  the  gulf  between  Jesus  and 
his  betrayer,  says  "This  spiritual  distance  in- 
flamed Judas'  envy"  (p.  47).  Love  for  spiritual 
good  would,  however,  have  set  him  among  the 
faithful  disciples. 

Envy  is  the  antithesis  of  love.  Envy  is  one 
of  the  most  insidious  of  mortal  mind's  qualities. 
It  disguises  itself  under  all  sorts  of  self-justifying 
excuses.  The  unwillingness  to  hear  praise  of 
another  is  prompted  by  envy,  and  so  is  the  pick- 
ing of  flaws  in  admirable  people.  The  rejoicing 
in  hearing  iniquity  spoken  of  another  is  in  pro- 
portion to  our  envy  and  his  success  or  his  good- 


24  FULFILLING   THE   LAW 

ness;  and  even  the  sympathy  we  feel  for  an- 
other's misfortunes  is  often  proportionate  to  our 
satisfaction  in  the  removal  of  some  superiority 
in  him  which  we  formerly  envied.  Many  an 
honest  bit  of  self -analysis  has  detected  envy  as 
the  root  of  some  evil  weed  of  hate  which  one 
had  struggled  in  vain  to  kill.  Very  few  people 
hate  a  person  in  whom  they  envy  nothing. 

Love,  however,  and  love  alone  gives  us  the 
point  of  view  indicated  by  Mrs.  Eddy's  words, 
"Blessed  is  that  man  who  seeth  his  brother's  need 
and  supplieth  it,  seeking  his  own  in  another's 
good"  (Science  and  Health,  p.  518).  Covetous- 
ness  and  envy  look  at  the  good  things  of  another 
and  long  to  possess  them,  and,  even  though  quite 
unconsciously,  are  really  ready  to  take  at  his 
expense.  Love  looks  at  others  to  see  what  their 
need  is  and  to  supply  it,  and  to  find  in  this  its 
own  achievement  and  full  reward.  Instead  of 
the  uneasiness  which  envy  feels  at  another's  good 
fortune,  love  has  tenderness  for  his  sufferings 
and  rejoicing  when  these  are  relieved.  Perhaps 
the  crown  of  human  happiness  is  the  joy  we  feel 
in  the  happiness  of  some  one  dearly  beloved. 
But  if  all  men  are  our  brothers,  then  all  are 
beloved  of  us,  and  in  their  happiness  is  our  own. 
This  it  is  to  love  the  neighbor  as  the  self. 

The  sure  cure  for  envy  is  gratitude.  Grat- 
itude is  really  the  child  of  love.  We  love  God 
for  the  good  He  gives  us.      Love   for  Him  is 


"LOVE   ENVIETH    NOT"  25 

born  when  we  first  know  what  good  really  is, 
really  taste  the  excellence  of  spiritual  joy.  We 
love  that  which  is  seen  to  be  altogether  lovely. 
After  this  recognition  of  Spirit  comes  gratitude 
for  the  new-found  happiness,  and  the  meekness 
of  a  child  possesses  the  heart  that  was  perhaps 
hard  and  worldly  before.  No  thankfulness  for 
any  material  good  was  ever  so  all  pervading, 
sweet  as  the  fragrance  of  flowers  is  sweet — as 
the  gratitude  that  streams  through  the  conscious- 
ness of  one  who  has  learned  to  recognize  spir- 
itual good,  the  actual  presence  of  divine  Love 
here  and  now.  When  this  has  been  realized 
envy  of  others  for  their  possessions  or  achieve- 
ments disappears;  one  sees  and  knows  the  om- 
nipresence of  God,  who  is  Love  and  good.  This 
is  being  satisfied;  and  in  true  satisfaction  envy 
has  no  entering  place. 

After  the  revelation  of  what  it  is  to  which 
we  are  really  all  heirs  alike  and  the  attendant 
gratitude  for  spiritual  understanding,  we  learn 
to  walk  the  daily  round  as  in  God's  sight.  We 
are  no  longer  looking  at  the  possessions  of  others. 
We  are  considering  our  own  and  giving  hourly 
thanks  for  blessings  perhaps  hitherto  wholly  ig- 
nored. And  even  before  the  higher  light  of 
divine  understanding  has  shone  for  us  we  may  be- 
gin recounting  mentally  the  things  in  our  present 
experience  that  we  have  to  be  grateful  for.  It 
is   in   the   right   appreciation   of   these   things — 


26  FULFILLING  THE  LAW 

gratitude  for  bits  of  beauty  and  brightness,  for 
the  abiHty  to  do  some  small  deed  of  love  for 
some  one,  in  the  privilege  of  serving  never  so 
humbly  some  large  work  of  comfort  or  good  to 
the  world — that  we  learn  to  spiritualize  our 
thoughts  of  all  things.  The  spiritualizing  of  our 
concepts  is  what  lifts  us,  till  gradually  better 
and  better  things  are  declared  in  our  present 
experience. 


[From  The  Christian  Science  Sentinel.] 

THE  CHURCH  MANUAL 


CHRISTIAN  SCIENTISTS  have  for  their 
instruction  the  Scriptures,  the  writings  of 
Mrs.  Eddy,  which  open  to  them  the  Scriptures, 
and  the  Church  Manual,  the  rules  of  which  help 
them  to  apply  what  they  have  been  taught.  The 
Bible,  understood  through  Christian  Science,  is 
aiding  its  students  individually  to  live  in  Chris- 
tian discipleship ;  the  Manual  of  The  Church  of 
Christ,  Scientist,  in  providing  that  Christian 
Scientists  shall  work  together,  is  helping  them 
collectively  to  live  in  Christian  fellowship.  The 
teaching  of  the  Scriptures  and  the  Christian 
Science  text -book  bring  about  the  individual  cor- 
rection of  thought,  while  the  rules  of  the  Church 
Manual  make  possible  right  action  through  groups 
of  individuals  and  through  the  whole  body  of 
Scientists.  So,  the  Bible,  Science  and  Health, 
and  the  Manual  are  equally  important  in  their 
places.  The  Manual  bears  definite  relation  to 
the  other  two  books  in  that  it  shows  us  how 
to  take  the  steps  that  will  bring  their  teaching 
into  our  lives  in  all  necessary  relations  with  our 

27 


28  FULFILLING  THE  LAW 

fellow-men.  It  safeguards  and  regenerates 
Christian  fellowship  by  promoting  the  best  pos- 
sible form  of  church  organization.  For  these 
reasons,  therefore,  it  can  no  more  be  dispensed 
with  than  can  the  Scriptures  or  the  Christian 
Science  text-book. 

Of  the  Bible  Mrs.  Eddy  has  written:  ''Chris- 
tian Scientists  are  fishers  of  men.  The  Bible  is 
our  sea-beaten  Rock.  It  guides  the  fishermen. 
It  stands  the  storm.  It  engages  the  attention 
and  enriches  the  being  of  all  men''  (Sentinel, 
March  31,  1906).  Christian  Scientists  them- 
selves know  what  place  the  Christian  Science 
text-book  holds  in  their  regeneration;  how  it 
makes  plain  the  words  of  prophet,  apostle,  and 
of  the  Master  himself;  how  it  brings  Christian 
healing  into  human  experience  today.  And  con- 
cerning the  Manual  Mrs.  Eddy  has  said:  "Of 
this  I  am  sure,  that  each  rule  and  by-law  in  the 
Manual  will  increase  the  spirituality  of  him  who 
obeys  it,  invigorate  his  capacity  to  heal  the  sick, 
to  comfort  such  as  mourn,  and  to  awaken  the 
sinner"  (Sentinel,  Sept.  12,  1903).  In  keeping 
with  the  law  and  order  set  forth  in  the  Manual, 
we  have  the  Sunday  Lesson-Sermons,  the  mid- 
week testimony  meetings,  the  provision  of 
monthly,  weekly,  and  daily  reading-matter,  the 
board  of  lecturers,  the  Christian  Science  reading- 
rooms,  the  publication  committee  work,  the  rota- 
tion of  church  officers,   etc.,   while,   in  keeping 


THE   CHURCH   MANUAL  29 

with  its  instructions,  students  are  being  taught 
and  patients  are  being  healed  in  all  the  world. 
Great  reforms,  indeed,  are  going  on  through  the 
united  action  for  good  which  operates  through 
the  Christian  Science  movement,  and  the  outward 
and  visible  activities  bear  witness  to  the  inward 
and  spiritual  understanding,  which  is  itself  being 
quickened  by  the  law  and  order  and  discipline 
of  right  organization. 

It  is  best  for  the  Christian  Scientist  at  pres- 
ent that  he  is  not  allowed  to  live  to  himself. 
His  place  in  organization  teaches  him  many 
things  that  he  cannot  learn  otherwise,  for  it  lifts 
him  from  the  selfish  consideration  of  his  per- 
sonal problems  to  the  unselfish  support  of  an  im- 
personal cause.  Within  the  ample  boundaries 
of  the  Christian  Science  organization  he  finds 
multiplied  opportunities  for  surrendering  his  own 
will,  his  own  opinion,  and  his  own  comfort  to 
the  good  of  the  whole, — opportunities  unafiforded 
even  by  the  home  or  by  any  outside  life  in  the 
world;  and  he  is  cheered  by  good  example  and 
by  happy  fellowship  to  higher  faith  in  good  as 
the  ends  of  organization  are  worked  out  together. 

If,  then,  the  Church  Manual,  with  the  organiza- 
tion for  which  it  provides,  has  so  large  a  place 
in  the  establishment  and  growth  of  Christian 
Science,  it  is  essential  that  Christian  Scientists 
be  keenly  alive  to  its  provisions  and  its  demands. 
Continual  fideHty,  for  instance,  to  the  instruction 


30  FULFILLING   THE   LAW 

found  in  Article  VIIL,  Section  1,  that  ^'neither 
animosity  nor  mere  personal  attachment''  shall 
govern  motives  and  actions;  to  the  warning  in 
the  same  paragraph  against  "prophesying,  judg- 
ing, condemning,  counseling,  influencing  or  being 
influenced  erroneously;"  to  the  demand  for  a, 
charitable  attitude  toward  all  religious,  medical, 
and  legal  points  of  view;  to  the  adoption,  so 
insistently  urged,  of  the  spirit  of  the  golden  rule, 
— this  fidelity,  we  know,  will  help  in  the  making- 
over  of  human  nature,  until  in  some  fair  day 
by-laws  to  provide  for  such  consistent  Christian 
behavior  shall  be  no  longer  necessary.  And  it 
is  unquestionably  true  that  he  who  really  does 
heed  the  requirement  set  forth  in  the  Manual  con- 
cerning Jesus'  teaching  that  each  shall  go  to  his 
brother  alone  and  tell  him  of  his  fault  before 
publishing  it  to  others,  accepts  a  discipline  which 
makes  him  in  deed  as  well  as  in  profession  a 
genuine  Christian  Scientist. 

Because  the  question  of  church  organization 
is  so  vital  a  matter,  it  becomes  naturally  an  im- 
portant point  to  protect.  A  Christian  Scientist 
who  cannot  at  the  moment  be  made  suddenly 
disloyal  to  the  Bible,  to  the  Christian  Science 
text-book  or  to  its  writer,  can  perhaps,  through 
innumerable  arguments,  be  persuaded  into  a  luke- 
warm attitude  toward  church  organization.  In- 
difference, restlessness,  criticism  that  is  mere 
fault-finding   and   is   not   constructively  helpful. 


THE   CHURCH    MANUAL  31 

are  the  symptoms  of  coming  under  such  per- 
suasion. To  prevent  this  each  member  needs  to 
keep  his  thoughts  warm  and  loving  toward  all 
church  activities;  to  be  cheerfully  in  his  place 
at  meetings  whenever  possible;  to  be  helpfully 
interested  in  every  detail  of  cooperative  work, 
though  this  does  not  mean  necessarily  that  he 
shall  take  part,  personally,  in  every  church  under- 
taking; for  the  quietest  and  least  conspicuous 
church-member  is  sometimes  best  serving  the 
church.  It  does  mean,  however,  that  we  must 
guard  zealously  our  love  for  organization,  even 
in  its  present  incomplete  form,  that  we  may  not 
hinder  its  growth  into  greater  beauty  and  utility. 
Indifference  to  organization  indicates  that  we 
believe  we  value  the  Scriptures  and  the  Christian 
Science  text-book,  but  refuse  the  discipline  their 
teaching  asks  of  us  through  the  rules  and  by-laws 
of  the  Manual.  Finding  and  keeping  a  place 
within  organization  means  sometimes  the  sur- 
render of  ease  and  self-will,  but  it  means,  too, 
shelter  and  safety  and  the  right  to  peace.  So 
long,  then,  as  the  Leader  of  the  Christian  Science 
movement  sees  there  is  need  for  organization  to 
establish  Christian  Science,  no  student  may  fancy 
that  he  has  rightly  ''outgrown"  organization. 
The  Christian  Scientist  is  a  standard-bearer 
within  The  Church  of  Christ,  Scientist,  and  he 
who  remains  loyally  and  lovingly  at  his  post  best 
serves  God,  all  humanity,  and  himself. 


32  FULFILLING  THE  LAW 

It  may  be  said,  truly,  that  the  inspiration  for 
the  Church  Manual  is  found  in  the  life  of  Mrs. 
Eddy.  Everything  asked  of  Christian  Scientists 
in  maintaining  the  cause  beyond  and  above  all 
personal  interests,  Mrs.  Eddy  herself  has  done 
before  them.  Had  she  consulted  only  her  own 
comfort  she  might  have  been  tempted  to  apply 
what  she  knows  of  God  just  to  the  working  out 
of  her  own  salvation.  Instead,  she  has  labored 
forty  years  and  more  to  give  of  her  store  to 
the  world;  she  has  been  impelled  to  found  the 
church  with  all  its  educational  branches,  and  to 
protect  its  growing  activities;  she  has  foregone 
ease,  and  has  bound  herself  to  this  task,  that  we, 
too,  may  find  the  Christ-healing  for  our  sin  and 
pain.  Consistent  and  blessed  is  the  Christian 
Scientist  who  can  bind  himself  with  her  until 
many  more  shall  find  their  healing  and  until  The 
Church  of  Christ,  Scientist,  shall  stand  in  good 
will  to  all  men,  radiant  and  triumphant  in  the 
earth. 


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